1)

(a)Rav Chisda rules that someone who talks between the Tefilin shel Yad and the Tefilin shel Rosh - must recite another B'rachah.

(b)Rav Chiya b'rei de'Rav Huna said in the name of Rebbi Yochanan that over the...

1. ... the Tefilin shel Yad - one recites Lehani'ach Tefilin, and over ...

2. ... the Tefilin shel Rosh - al Mitzvas Tefilin ...

(c)... implying that even someone who did not speak recites it - a Kashya on Rav Chisda.

(d)To answer the Kashya, Abaye and Rava establish Rav Chiya b'rei de'Rav Huna - with regard to a person who speaks before putting on the Tefilin shel Rosh.

(e)The text of the latter B'rachah is based on the fact that - the shel Rosh is the conclusion of the Mitzvah.

2)

(a)Rabah bar Shiloh rules that someone who talks between laying the Tefilin shel Yad and the Tefilin shel Rosh - is obligated to recite another B'rachah.

(b)We can extrapolate from there that - someone who does not talk, only recites one B'rachah over the shel Yad (see also Tosfos DH 'Lo Sach').

(c)The Beraisa states that someone who speaks between the Tefilin shel Yad and the Tefilin shel Rosh has sinned, adding that - he is obligated to return from the battle-front when the announcements are made.

(d)When the Tana says that he sinned, he means that - he donned the Tefilin shel Rosh without the appropriate B'rachah (after having spoken, as we just learned (see Tosfos DH 'Aveirah hi').

3)

(a)Another Beraisa states that ...

1. ... one both lays the Tefilin shel Yad first ...

2. ... and removes them first.

(b)Laying Tefilin follows the order that the Torah presents them ("u'Keshartam le'Os al Yadecha ... Ve'hayu le'Totafos"), and one removes them first, because the Pasuk writes "*Vehayu* le'Totafos ... ", from which Rabah quoting Rav Hamnuna extrapolates that - as long as the Tefilin shel Rosh are on one's head, one should be wearing the Tefilin shel Yad as well.

4)

(a)The earliest time that one may put on Tefilin is - from when it is light enough to recognize an acquaintance whom one knows fairly well.

(b)The Beraisa advises someone who needs to travel out of town earlier than that - to - don his Tefilin without a B'rachah (so as not to lose them on the way), and when the time comes, to touch them and recite the appropriate B'rachos.

(c)According to the Tana Kama, one may no longer put on Tefilin after Sheki'ah. Rebbi Ya'akov says ad she'Techaleh Regel min ha'Shuk - after nightfall.

(d)The Chachamim are more lenient still. They permit putting on Tefilin - until one goes to sleep.

5)

(a)All three opinions agree that - Laylah La'av Z'man Tefilin hu (see Tosfos DH 'Rebbi Ya'akov Omer' and Shitah Mekubetzes 13).

(b)That being the case, the Chachamim and Rebbi Ya'akov concede to the Tana Kama that - having removed the Tefilin (after Sheki'ah), one may no longer put them on (see Tosfos [ibid.]).

(c)Rav Nachman rules like Rebbi Ya'akov. Rav Chisda and Rabah bar Rav Huna - Davenned Ma'ariv wearing their Tefilin, thereby concurring with that.

(d)What they did clashes with the second Lashon of Rav Nachman however, because there he rules against Rebbi Ya'akov - because seeing as he meant to rule like the Tana Kama (see Tosfos, Amud Beis, DH ve'Ha Rav Chisda'), they should have removed their Tefilin, according to Rav Nachman.

6)

(a)Rabah bar Rav Huna rules that - in a case of Safek Chasheichah, one may neither put on Tefilin, nor need one remove them.

(b)We can extrapolate from there that - when it comes to Vaday Chasheichah, one is obligated to remove them.

(c)We reconcile this with the fact that he Davenned Ma'ariv wearing his Tefilin - by establishing his other ruling by Erev Shabbos.

(d)We try to refute this answer - on the grounds that if Laylah is Z'man Tefilin, so is Shabbos, and if Shabbos is not Z'man Tefilin, neither is Layah, since we either learn them both from the Pasuk or we don't (as we will now see).

7)

(a)The Torah writes in Bo "Veshamarta es ha'Chukah ha'Zos le'Mo'adah mi'Yamim Yamimah". Rebbi Yossi Hagelili in a Beraisa learns from ...

1. ... "mi'*Yamim*" - "Yamim", 've'Lo Leilos'.

2. ... "*mi*'Yamim" - "mi'Yamim, 've'Lo Kol Yamim; P'rat le'Shabbasos ve'Yamim-Tovim'.

(b)According to Rebbi Akiva - the "Chukah" mentioned in the Pasuk is speaking about the Korban Pesach, and not Tefilin, so he does not preclude night or Shabbos and Yom-Tov from there.

(c)And we conclude that Rabah bar Rav Huna learns like Rebbi Akiva, who learns from "Vehayu le'Os al Yadcha ... " that one is Patur from Tefilin on Shabbos and Yom-Tov - because, as the Pasuk states, the purpose of Tefilin is a sign (of the close relationship between Hash-m and Yisrael), negating the need to wear them on Shabbos and Yom-Tov, which are already called a sign.

8)

(a)According to Rebbi Elazar, anyone who wears Tefilin after Sheki'ah transgresses an Asei. Rebbi Yochanan says - he transgresses a La'av.

(b)They are referring to the Pasuk - "Veshamarta es ha'Chukah ha'Zos" (according to Rebbi Yossi ha'Gelili).

(c)Rebbi Avin Amar Rebbi Ila'a said - that "Hishamer" "Pen" and "Al" are all La'avin.

(d)Based on this, we try to establish the Machlokes in that - Rebbi Yochanan holds like Rebbi Avin Amar Rebbi Ila'a, whereas Rebbi Elazar does not.

9)

(a)We refute this suggestion however, inasmuch as even Rebbi Elazar agrees with Rebbi Ila'a regarding "Hishamer" of a La'av - such as "Hishamer be'Nega Tzara'as" (a La'av not to cut off the Tzara'as) and "Hishamer l'cha Pen Tichros B'ris le'Yoshev ha'Aretz" (a La'av [two La'avin in fact] not to make a covenant with the Cana'anim).

(b)And the basis of the Machlokes will then be - whether the principle extends to "Hishamer" of an Asei (such as our case, which is based on the Mitzvas Asei to wear Tefilin). According to Rebbi Yochanan it does, according to Rebbi Elazar, it does not.

10)

(a)Rebbi Elazar permits wearing Tefilin after nightfall - if it is to protect them (from getting lost and the likes).

(b)When after nightfall, Rav Ashi did not remove his Tefilin, Ravina asked him whether it was in order to protect them - he replied in the affirmative.

(c)Ravina realized however, that this was not really Rav Ashi's reason, which was - because he held Laylah Z'man Tefilin Hu.

(d)And he declined to reveal it to Ravina - because he was of the opinion that this ruling falls into the category of Halachah ve'Ein Morin Kein.

11)

(a)Rabah bar Rav Huna rules that one is obligated to touch one's Tefilin from time to time. The source for this is the Pasuk in Terumah (in connection with the Tzitz) - "Vehayah al Mitzcho Tamid" (which teaches us that the Kohen Gadol may never take his mind off the Tzitz).

(b)Rabah bar Rav Huna extends this with to Tefilin with a Kal-va'Chomer from Tzitz - which only contains one Name of Hash-m, how much more so Tefilin, where it appears many times.

12)

(a)One of the three Pesukim cited by the Tana Kama of the Beraisa is the Pasuk in Yeshayah "Af Yadi Yasdah Aretz, vi'Yemini Tafchah Shamayim", from which he learns that - Yad S'tam refers to the left hand/arm, and that Tefilin must therefore be worn on the left arm.

(b)He refute Rebbi Yossi ha'Chorem's counter proof from the Pasuk in Vayechi "Va'yar Yosef ki Yashis Aviv Yad Yemino", from which we can see that "Yad" sometimes refers to the right-hand as well - inasmuch as that is only when the Torah adds the word "Yemino" (see also Tosfos DH 'Rebbi Yossi ha'Chorem').

13)

(a)Rebbi Nasan maintains that the Tana Kama's proof is unnecessary, because - we know that one binds Tefilin on the arm with the right hand, from the Hekesh "u'Keshartam" "u'Chesavtam" (and most people write with the right hand) ...

(b)... a proof that Tefilin are worn on the left arm (otherwise, one would have to bind them with one's left hand).

(c)Rebbi Yossi ha'Chorem learns that Tefilim must be worn on the left arm - from the same source as Rebbi Nasan.